أبو مسلم الخراساني .. كتاب مائة أوائل من تراثنا ، الكاتب عبد الهادي حرصوني

Abu Salim Al-Farasani

Ali when the Prophet of God died, one of his uncles was still alive, and he is Al-Abbas bin Abdul Muttalib, and Al-Abbas was with his nephew Ali bin Abi Talib, the most prominent figure of the family, who was older than Al-Abbas, and attached to the Prophet, so Al-Abbas embraced Islam on the day of the conquest of Mecca, and he was Before that, he was opposed to Islam for reasons mainly his financial situation, as he determined his class affiliation and thus his political position, as he was one of the wealthy people of Makkah, so he was an ally of Abu Sufyan and an opponent like him to his nephew, the Prophet Bala, until they were defeated and converted to Islam together on one occasion. A slave in status, and Abdullah did not compete with his cousin, rather we find him when Ali bin Abi Talib assumed the caliphate, joining his service and walking with him wherever he went, and after the battle of Siffin and Ali's return to Iraq and his stability in Kufa, he entrusted the affairs of Basra to Ibn Abbas, and when it became clear that the political situation in Kufa began to collapse more, and a dispute arose bet
After Islam, Al-Abbas settled in Al-Madinah and began to compete with his nephew Ali for status, but in a hidden and cautious way.
Ali and Ibn Abbas, so Ibn Abbas collected what was in the treasury of Basra, from millions of dirhams, and carried all of that and went with it to Mecca, where he lived a life full of luxury

.

In vain, Ali tried to recover the money, and Ali died, and Muawiyah snatched the caliphate for himself, so he did not harm Ibn Abbas, and Ibn Abbas, in turn, was not involved in any prominent political activity against Muawiyah, nor during the reign of his son Yazid after him. Prior to the death of Yazid, Abdullah bin Al-Zubayr announced the revolution in Mecca, and after the death of Yazid, he called himself caliph over the Muslims, and due to the affairs of the Umayyad caliphate in the Levant, Ibn Al-Zubayr succeeded in extending his authority to many regions of the Arab state.

Ibn al-Zubayr, and Ibn Abbas was forced to leave Mecca for Taif, and from there he corresponded with Abd al-Malik ibn Marwan, who was active at that time in order to rebuild the Umayyad state, and one of the results of these contacts was that Ibn Abbas advised his son Ali to go to the Levant and live there, and Ali carried out his father's will So he settled in the south of the Levant, near the Dead Sea, in a village known as al-Hamimah, which stood on the road used by the pilgrims from the Levant to the Hijaz.

In Mecca, a dispute arose between Ibn Abbas, who had lost his sight, and

The caliphs of Bani and in the Levant drew close to Ali bin Abdullah bin Abbas from Umayya, and from the Levant the sons of Abbas began to aspire to power, and here opinions and news differ on how this happened. There are those who narrate that after the failure of the revolution of Al-Mukhtar bin Abi Ubaid Al-Thaqafi -
Al-Hadef, the leadership of the largest part of the Shiite Kaisaniyah party devolved to Abu Hashem Abdullah bin Muhammad bin Al-Hanafiyyah. Poisoning him when he left Damascus to Hijaz.

On the way, Abu Hashem felt that his death was approaching, and he did not have a son of his own, so he stopped on his way to Al-Humaima and stayed at the Al-Abbas family, and there he died, but before his death he revealed the secret of his call and appointed Muhammad bin Ali bin with him from his prayer Abdullah bin Abbas as an imam

after him. And the owner of the new call began working from Al-Humaima with caution and caution until he died in the year 126 AH and was succeeded by his son Ibrahim, who was known as the Imam. The call at his hands witnessed the beginning of a new and decisive stage, as it moved from secrecy to public.

That after and if it is well-known to the majority of narrators, there are those who see that the Arabs overthrew the Sassanid empire, and began to expand eastward, they were forced for various reasons to keep the Sasanian system of administration and collection as it was, and the Sasanian system was based on the fiefdoms of the knights, and the villages and Rasatiq were administered and taxes were collected from them, By leaders known Baldahaqin - singular Dahqan

The Muslims preserved the group of the Dahaqians, and after a short period of time had passed since the fall of the Sasanian rule, the majority of the Dahaqians embraced Islam, because the interest required that, and some of the Dahaqians became involved in some revolutions
And the movements that opposed the Muslims, or the Umayyad state, all of which were destroyed. As a result, some of the Dahaqians began to prepare a secret organization with the aim of overthrowing the Umayyad rule, and where there was conviction that it was impossible to restore the Sasanian rule, it was decided to create an Arab Qurashi leadership family, and the Dahaqians had no choice but to choose a member of the family Ali bin Abi Talib or the sons of Abbas, and the majority of the Alawites were involved in special movements, and he had his own inherited beliefs and organizations that were monitored by the Umayyad authorities, so he chose to organize the Dahaqin, a member of the Abbasid family, to remove suspicions, and because they wanted the leadership family to rule without ruling, and so the communication took place. Between the organization and the Abbasid family and the inclusion of two pure preachers who reached seventy, the organization or the caller of preachers, and they took the call to contentment from the family of Muhammad, and their call was known as the Hashemite, relative to Hashem, the supreme grandfather of the Prophet and his family from the Alawis and Abbasids.

This is in the activity of preachers in Khurasan, which is a vast country, remote from Damascus, some of which were previously under Sassanid rule, and some of them were recently conquered by the Arabs, and Islam had begun to spread in Khurasan, and there lived in the country good numbers of Arab soldiers who were loyal and hostile to the rule. The Umayyads, and the inhabitants of Khorasan had different ethnic, cultural and religious origins, so the work of the Hashemite preachers was easy in it, and they were these preachers to gather the disaffected forces against the Umayyad rule, even if they differed in goals, inheritances and beliefs